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Ibn Abbas (May Allah be pleased with him) commented upon verse of Qur’an ‘But when He gave them a Salih (good in every aspect) child, they ascribed partners to Him’: ” When Adam had sexual relation with Eve, she became pregnant. At that time Iblis (Satan) came to them and said “I am the one who caused your expulsion from Paradise. Obey me, otherwise I shall cause your child to grow two horns like a deer by which he will puncture your belly when he comes out! I will do it! I will do it!” Satan thus frightened them (Adam and Eve) and said to name the boy “Abdul-Harith;’ (slave of the earth cultivator). They (Adam and Eve) did not obey him (Satan) and a dead child was born to them. When Eve became pregnant a second time, Satan again approached them and repeated the same demand but again they did not obey. And the second child was still born dead. She [Eve] became pregnant a third time, Satan again came to them and put the same demand mentioning what had happened before. Adam and Eve were overcome by love for the child and named the boy “Abdul-Harith (slave of the earth cultivator)”. And this is what Allah said (in the verse): “They made partners with Him for what they were given”.

[Reported by Ibn Abi Hatim]

Shaikh Ibn Uthaymeen [rahimahullah] said: And this story is false from number of angles:

1]That there is no authentic narration concerning that from Prophet Muhammed [sallallahu alaihi wasallam] – and it is from the kind of information that cannot be obtained except by revelation and Ibn Hazm said concerning this story, “Indeed it is a report that is superstitious lie.”

2] If this story was concerning Adam and Eve, then they either made repentance from the Shirk or died upon it, so whoever makes it permissible to hold that a single one of the Prophets died upon shirk than that is something severely wrong. And if they repented from Shirk, then it does not befit the wisdom, justice and mercy of Allah, that He mentions their mistakes and not their repentance from it.When Allah, the Most High, mentions the mistakes of some of the Prophets and Messengers, He mentions their repentance from it, as in the story of Adam and his wife, when he ate from the tree and they repented from it.

3]That the Prophets are protected from shirk by the agreement of Scholars.

4] That it is confirmed in the hadith of intercession, that the people will come to Adam and seek intercession from him, then he will excuse himself, due to eating from the tree and that is a sin, and if shirk had occurred from him, it would have been stronger excuse.

5] That in this story it is mentioned that Shaytan came to them and said: ‘I am your companion who got you out of paradise’, so if he said that, they would have known with certainty that he was an enemy to them and would not accept anything from him.

6]That in this story is his saying: ‘I will cause it to have horns that will puncture her belly….’, if he believed that it is possible he could actually do that, then this is shirk in Lordship because none but Allah is able to do that. And if he didn’t believe it was possible, then it is not possible to accept his saying.

7] The saying of Allah, the Most High: ‘Exalted be Allah above what they associate with Him’ [7:190] The pronoun is plural and if it was concerning Adam and Eve, it would have been in the dual form… But what is correct is that Al-Hasan [rahimahullah] said: ‘Indeed those intended in this verse are not Adam and Eve’, and what is meant is the polytheists from the children of Adam (descendants), as was mentioned by Ibn Kathir in his tafisr.

Shaykh Saalih bin ’Abdul’Azeez Aali Shaykh (hafidhahullah) ON CORRECTING THE STATEMENTS OF A SCHOLAR OF THE SUNNAH AND NOT SEEKING TO TOTALLY DROP HIM, EVEN IN REGARDS TO ’AQEEDAH

Also, if the issue is connected to beliefs, or if the issue is connected to a scholar from Ahl ul- ’Ilm, and a fatwa that was given in the matter – then here it is necessary to look at the implications of the matter with consideration of the Masaalih and averting the Mafaasid. For this reason, you will see that the Imams of the da’wah, (may Allah have mercy on them), from the time of Shaykh ’AbdurRahman bin ’AbdulLateef bin Hasan, one of the famous Imams, up to Shaykh Muhammad bin Ibraheem, if the matter is connected to a scholar or an Imam, or to one who is influential in the Sunnah, then they stop and stay away from getting involved in it.

Shaykh Siddeeq Hasan Khan al-Qanuji al-Hindi , who is well-known with our ’Ulama as having a status, and they hold his book ad-Deen ul-Khalis in high estimation – even though he criticised the da’wah in many instances in his book. However, they disregard that and do not escalate it in order to benefit from the principal matter which is to establish tawheed and avert shirk.

A second example is with: Imam Muhammad bin Isma’eel as-San’ani , who is well-known and the author of Subul us-Salam and other works. He also authored Tatheer ul-’I’tiqad and he has huge efforts in causing people to return to the Sunnah and to stay away from censured taqleed, partisanship and innovation. However, he slipped-up in some issues such as in the famous Qaseedah which has been ascribed to him wherein he praised the da’wah and then it was said “he retracted from that poem of his with another poem” when he stated: ‘I have retracted from the statement (of praise) that I stated about an-Najd ’ meaning Muhammad bin ’AbdulWahhab an-Najdi. This poem was seized upon by some leaders of innovation and the poem was ascribed to him and his son Ibraheem and disseminated, so even though as-San’ani supported the da’wah he later retracted (his support for the da’wah).

Likewise, ash-Shawkani (rahimahullah), and his status is also famous, yet with this our ’Ulama…{sic} Ash-Shawkani has some errant ijtihad in regards to tawassul and in regards to Allah’s Attributes and his tafseer of some verses of the Qur’an contains some ta’weel, and he also said some things about ’Umar (radi Allahu ’anhu) which are not good, and he also said some things about Mu’awiyah (radi Allahu ’anhu) which were not good – however the ’Ulama do not mention this and Shaykh Sulayman bin Sahman (rahimahullah) authored a book entitled Tabria’at ush- Shaykhayn al-Imamayn [The Innocence of the Two Shaykhs and Imams] meaning by the two: Imam as-San’ani and Imam ash-Shawkani , why? Why did he author the book? Because the foundation which those ’Ulama were based upon was the Sunnah and they did not oppose us in the foundation of belief, tawheed or aiding the Sunnah, or oppose us in refuting innovation – rather they made ijtihad and erred in some issues, and a scholar is not to be followed in his error and it is to be left and kept quiet about while the truth is spread and his words which support it.

When Ibn Khuzaymah (rahimahullah) erred in regards to the issue of the Image, as is well- known wherein he negated affirming the Attribute of the Image from Allah Mighty and Majestic, the ’Ulama of the Sunnah refuted him. Ibn Taymiyyah (rahimahullah) refuted him on that in over one hundred pages.

Yet with that, the ’Ulama of the Sunnah say about Ibn Khuzaymah that “he was an Imam” and the ’Ulama of the Sunnah are not pleased with anyone slandering Ibn Khuzaymah because he authored the book at-Tawheed which is filled with defending Allah’s tawheed and affirming Allah’s Perfection in His Names and Descriptions. Adh-Dhahabi (rahimahullah) said in Siyar A’lam un-Nubala ’: “Ibn Khuzaymah erred in this issue” therefore, here then, if errors in these issues arise what should the position be?

The position is that:

his (the scholar’s) agreement with the with us on the foundation of the deen should be looked at along with his agreement with the Sunnah and support for tawheed and supporting the spread of beneficial knowledge and his da’wah to guidance and the likes from general principles. So he should be advised and possibly refuted with vehemence. However, he is not to be slandered in total. This was the manhaj of the Imams of the da’wah in these issues as is well-known.

And the virtuous Shaykh Saalih bin Muhammad al-Luhaydan(hafidhahullah) narrated to me when he mentioned the last Qaseedah of as-San’ani wherein he was said to have said or wrote: “I have retracted from (the praise) that I stated about an-Najd ”, that:

I asked our Shaykh Muhammad bin Ibraheem (rahimahullah) about it and if it was (correctly) ascribed to him (i.e. as-San’ani ) or not and Shaykh Muhammad said: ‘It apparently appears to have been stated by him and the Masha’iykh of our Masha’iykh deem it to be accurately ascribed to him however they do not want it to be said because he supported the Sunnah and refuted innovation even though he attacked the da’wah (an- Najdiyyah, the da’wah to tawheed) and spoke about Shaykh Muhammad bin ’AbdulWahhab in his poem.’ Ash-Shawkani has a poem which he sent to Imam Sa’ud wherein he forbade him from many actions such as killing, expanding the country and the likes of these things, however his status is preserved but what they erred in are not to be followed and it is forbidden to follow them in that.

This is because the Sharee’ah came with obtaining benefits and perfect them and averting harms and reducing them, this is a principle which has been agreed upon and it has a major influence, rather, it has to have a major influence in fatwa (rulings).

[ From side B of the tape ‘al-Fatawa Bayna Matabiqat ash-Shar’ wa Masayarat ul-Ahwa ’’ [Legal Rulings: Between Agreement with the Divinely Legislation and Following Desires], it can be heard here after 47:30 minutes: http://www.mahaja.com/library/lectures/lecture/1079 ]

1. Associating partners with Allah (shirk). Allah Most High says (in the meaning ): “Truly, whosoever sets up partners with Allah, then Allah has forbidden the Garden for him, and the Fire will be his abode. And for the wrongdoers there are no helpers.” (Soorah Al-Maaida 5:72) Calling upon the dead, asking their help, or offering them gifts or sacrifices are all forms of shirk.

2. Setting up intermediaries between oneself and Allaah, making supplication to them, asking their intercession with Allah, and placing ones trust in them is unbelief (kufr).

3. Anyone who does not consider the polytheists (mushrikeen) to be unbelievers, or who has doubts concerning their unbelief, or considers their way to be correct, is himself/herself an unbeliever (kafir).

4. Anyone who believes any guidance to be more perfect, or a decision other than the Prophets decision to be better, is an unbeliever. This applies to those who prefer the rule of Evil (Taghout) to the Prophets rule. Some examples of this are:

(a) To believe that systems and laws made by human beings are better than the Shariah of Islaam; for example,
-That the Islamic system is not suitable for the twentieth century.
-That Islam is the cause of the backwardness of the Muslims.
-Or that al-Islam is a relationship between Allah and the Muslim. It should not interfere in other aspects of life.

(b)To say that enforcing the punishments prescribed Allah, such as cutting of the hand of the thief or the stoning of an adulterer, is not suitable for this day and age.

(c) To believe that it is permissible to give a rule from that which Allah did not reveal in Islamic transactions or matters of law, punishments or other affairs. Although one may not believe such things to be superior to the Shariah he in effect affirms such a stand by declaring a thing which Allah has totally prohibited, such as adultery, drinking alcohol or usury, to be permissible. According to the consensus of the Muslims, one who declares such things to be permissible is an unbeliever (Kafir)

5. Anyone who hates any part of what the Messenger of Allah [saw] has declared to be lawful has nullified his Islam, even though he may act in accordance with it. Allaah Most High says(in the meaning): “This is because they hate what Allah has sent down, so he has made their deeds fruitless” (Surah Muhammad 47:9)

6. Anyone who ridicules any aspect of the religion of the Messenger of Allah [saw], or any of its rewards or punishments, becomes an unbeliever. Allah Most High says (in the meaning): “Say: Was it Allah, and His signs and His Messenger that you were mocking? Make no excuse; you have disbelieved after you had believed.” (Surah At-Tawbah 9:65-66)

7. The practice of magic. Included in this, for example, is causing a rift between a husband and wife by turning his love for her into hatred, or tempting a person to do things he dislikes using black arts. One who engages in such a thing or is pleased with it is outside the fold of Islam. Allah Most High says (in the meaning): ” But neither of these two (angels, Harut and Marut) taught anyone (magic) till they had said, Indeed, we are a trial; then do not disbelieve. (Surah Al-Baqarah 2:102)

8. Supporting and aiding polytheists against the Muslims.Allah Most High says (in the meaning): “Whoever among you who takes them as allies is surely one of them. Truly, Allaah does not guide the wrongdoers.” (Surah Al-Maaida 5:51)

9. Anyone who believes that some people are permitted to deviate from the Shariah of Muhammad [saw] is an unbeliever by the word of Allah Most High (in the meaning): “And whoever seeks a religion other than Islam, it will not be accepted of him, and in the hereafter he will be from among the losers.” (Surah Aal-Imraan 3:85)

10. To turn completely away from the religion of Allaah neither learning its precepts nor acting upon it. Allah most high says (what means): ” And who does greater wrong than he who is reminded of the revelations of his Lord and turns aside therefrom Truly, We shall exact retribution from the guilty.” (Soorah As-Sajdah 32:22)

and He [swt] also says (what means): “But those who disbelieve turn away from that about which they are warned.”

It makes no difference whether such violations are commuted as a joke, in seriousness or out of fear, except when done under compulsion (i.e. from threat of loss of life )We seek refuge in Allaah from such deeds as entail His wrath and severe punishment.

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Umar Ibn Al-Khattab said:

"If a man comes out of his house carrying a burden of sins like the mountains of Tihamah, then when he hears some knowledge he fears Allah and repents, he will go back home with no sins on him.
So do not forsake the gatherings of the scholars."
[Miftah Dar as-Sa’adah, 1/122; Fara’id al-Kalam, p. 135.]

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